One who performs ma'amar with his yevama and dies: She is subject to chalitza but not yibbum. Rabbi Shimon says, either chalitza or yibbum, for if his ma'amar is a [valid] ma'amar, then she is subject to yibbum, for she is [halachically] the wife of the second man, and if his ma'amar is not a [valid] ma'amar, then she is subject to yibbum [regardless], for she is [still] the wife of the first man.* How is the mitzvah of yibbum performed? He performs ma'amar with her and afterwards takes her into his house. [If] he took her into his house before he performed ma'amar, he has acquired her. One who performs ma'amar with his yevama has acquired him for himself, and disqualified her for his brothers. [If] his brothers came upon her, or they performed ma'amar with her, [or] they gave her a divorce document, or they performed chaltiza on her, they have disqualified her for him. One who performs ma'amar with his yevama exempts her rival wife, [and] one who performs chaltiza on her exempts her rival wife.* And the Sages say, there is [such a thing as] "divorce after divorce," and "ma'amar after ma'amar." Rabban Gamaliel concedes to the Sages that there is divorce after ma'amar, and ma'amar after divorce, [as well as] divorce after sexual relations following ma'amar, [and] ma'amar after sexual relations following divorce. How is it that Rabban Gamaliel says, there is no "divorce after divorce"? [If there were] two yevamas and one yavam, and he gave a divorce document to one of them, and came back and gave a divorce document to the other one, Rabban Gamaliel says, he must perform chalitza on the first one, and he is permitted to the close relatives of the second one. And the Sages say, he is forbidden to the close relatives of both of them, and he needs to perform chalitza on one of them. [If] he performed ma'amar with this one and came back and performed ma'amar with that one, Rabban Gamaliel says, he gives a divorce document to the first once and performs chalitza on her, and he is permitted to the close relatives of the second one. And the Sages say, he is forbidden to the close relatives of both of them, and [the women] need two divorce documents, and he performs chalitza on one of them. And so too where there are two yavams and one yevama. [If] he had sexual relations with this one and sexual relations with that one, had sexual relations with this one and performed ma'amar with that one, had sexual relations with this one and gave a divorce document to that one, and had sexual relations with this one and performed chalitza on that one, there is nothing [that need be performed] after chalitza. [If] he performed chalitza on this one and chalitza on that one, chalitza on this one and ma'amar with that one, chalitza on this one and he gave a divorce document to that one, chalitza on this one and had sexual relations with that one, there is nothing [that need be performed] after sexual relations. Even though they said, "there is nothing after sexual relations," chalitza after sexual relations disqualifies her for [marriage into] the priesthood. How so? Three yevamas and one yavam, [and] he performed ma'amar with this one, and had sexual relations with that one, and came back and performed ma'amar with the other one, Rabbi Nehemiah says, the first one needs a divorce document, and there is nothing after sexual relations, from a logical deduction: Since as to chalitza, which disqualifies [a woman for marriage into] the priesthood [in the instance of] chalitza after sexual relations, there is no validity to any subsequent act, [then as to] sexual relations, which do not disqualify [a woman for marriage into] the priesthood [in the instance of] sexual relations after chalitza, does it not logically follow that there would be no validity to any subsequent act? And the Sages say, they need three divorce documents, and he performs chalitza on one of them. When did they say that "there is nothing after sexual relations"? In a situation where it is performed a priori, but if it is not performed a priori, behold, it is like ma'amar.